Arke

In ancient Greek religion, Arke or Arce (Greek: ἌρκηArkē) was a daughter of Thaumas and fraternal twin sister of Iris. She is sometimes affiliated with the faded second rainbow sometimes seen in the shadow of the first. She is said to have iridescent wings, compared to Iris' golden ones.[citation needed]

During the Titanomachy, she betrayed the Olympian gods and joined the Titans against them; she became the messenger for the Titans, while her fraternal twin sister Iris was on the opposite side and became the messenger of the Olympian Gods.

When the Olympians won, Zeus punished Arke. She was deprived of her wings and cast into Tartarus, together with the vanquished Titans. Arke's wings were later given to Peleus and Thetis as a gift on their wedding day; Thetis later gave them to her son Achilles, which is where his surname Podarces (literally "swift-footed", as if from πούς, gen. ποδός "foot" + the name of Arke) was thought to have come from.[1]

1.
Ancient Greek religion
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Ancient Greek religion encompasses the collection of beliefs, rituals, and mythology originating in ancient Greece in the form of both popular public religion and cult practices. These groups varied enough for it to be possible to speak of Greek religions or cults in the plural, many ancient Greeks recognized the twelve major gods and goddesses, although philosophies such as Stoicism and some forms of Platonism used language that seems to assume a single transcendent deity. Different cities often worshiped the deities, sometimes with epithets that distinguished them. Greek religion was tempered by Etruscan cult and belief to form much of the later ancient Roman religion, while there were few concepts universal to all the Greek peoples, there were common beliefs shared by many. Ancient Greek theology was polytheistic, based on the assumption there were many gods. There was a hierarchy of deities, with Zeus, the king of the gods, having a level of control all the others. Some deities had dominion over aspects of nature. Other deities ruled over abstract concepts, for instance Aphrodite controlled love, while being immortal, the gods were certainly not all-good or even all-powerful. They had to obey fate, known to Greek mythology as the Moirai, which overrode any of their divine powers or wills. For instance, in mythology, it was Odysseus fate to return home to Ithaca after the Trojan War, and the gods could only lengthen his journey and make it harder for him, the gods acted like humans, and had human vices. They would interact with humans, sometimes even spawning children with them, at times certain gods would be opposed to others, and they would try to outdo each other. In the Iliad, Aphrodite, Ares and Apollo support the Trojan side in the Trojan War, while Hera, Athena, some gods were specifically associated with a certain city. Athena was associated with the city of Athens, Apollo with Delphi and Delos, Zeus with Olympia, other deities were associated with nations outside of Greece, Poseidon was associated with Ethiopia and Troy, and Ares with Thrace. The Greeks believed in an underworld where the spirits of the dead went after death, one of the most widespread areas of this underworld was ruled over by Hades, a brother of Zeus, and was known as Hades. Other well known realms are Tartarus, a place of torment for the damned, and Elysium, in the early Mycenean religion all the dead went to Hades, but the rise of mystery cults in the Archaic age led to the development of places such as Tartarus and Elysium. Such beliefs are found in the most ancient of Greek sources, such as Homer and this belief remained strong even into the Christian era. For most people at the moment of death there was, however, no hope of anything, some Greeks, such as the philosophers Pythagoras and Plato, also embraced the idea of reincarnation, though this was only accepted by a few. Epicurus taught that the soul was simply atoms which dissolved at death, Greek religion had an extensive mythology

2.
Iris (mythology)
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In Greek mythology, Iris is the personification of the rainbow and messenger of the gods. She is also known as one of the goddesses of the sea, Iris links the gods to humanity. She travels with the speed of wind from one end of the world to the other, and into the depths of the sea, according to Hesiods Theogony, Iris is the daughter of Thaumas and the Oceanid Electra, and the sister of the Harpies, Aello and Ocypete. During the Titanomachy, Iris was the messenger of the Olympian Gods, while her twin sister Arke betrayed the Olympians and became the messenger of the Titans. Iris is frequently mentioned as a messenger in the Iliad which is attributed to Homer, but does not appear in his Odyssey. Like Hermes, Iris carries a caduceus or winged staff, by command of Zeus, the king of the gods, she carries an ewer of water from the River Styx, with which she puts to sleep all who perjure themselves. According to Apollonius Rhodius, Iris turned back the Argonauts Zetes, Iris is married to Zephyrus, who is the god of the west wind. According to the Dionysiaca of Nonnos, Iris brother is Hydaspes, in Euripides play Herakles, Iris appears alongside Lyssa, cursing Heracles with the fit of madness in which he kills his three sons and his wife Megara. Iris was said to have wings, whereas Arke had iridescent ones. She is also said to travel on the rainbow while carrying messages from the gods to mortals. During the Titan War, Zeus tore Arkes iridescent wings from her and gave them as a gift to the Nereid Thetis at her wedding, who in turn them to her son, Achilles. Achilles was sometimes known as podarkes Podarces was also the name of Priam. Iris also appears several times in Virgils Aeneid, usually as an agent of Juno, in Book 4, Juno dispatches her to pluck a lock of hair from the head of Queen Dido, that she may die and enter Hades. In book 5, Iris, having taken on the form of a Trojan woman, Iris had numerous poetic titles and epithets, including Chrysopteron, Podas ôkea or Podênemos ôkea, Roscida, and Thaumantias or Thaumantos. Under the epithet Aellopus she was described as swift-footed like a storm-wind and she also watered the clouds with her pitcher, obtaining the water from the sea. Iris is represented either as a rainbow, or as a young maiden with wings on her shoulders. As a goddess, Iris is associated with communication, messages, the word iridescence is derived in part from the name of this goddess. The adjective for a rainbow is iridal, the iris of the eye is named after her, to reflect the many colours of the eye

3.
Twelve Olympians
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Hades and Persephone were sometimes included as part of the twelve Olympians, although in general Hades was excluded, because he resided permanently in the underworld and never visited Olympus. The Twelve Olympians, also known as the Dodekatheon, were the deities of the Greek pantheon. The Olympians gained their supremacy in a war of gods in which Zeus led his siblings to victory over their predecessor gods. The concept of the Twelve Gods is older than any extant Greek or Roman source, the gods meet in council in the Homeric epics, but the first ancient reference to religious ceremonies for the Olympians collectively is found in the Homeric Hymn to Hermes. The Greek cult of the Twelve Olympians can be traced to 6th-century BC Athens, the Altar of the Twelve Gods at Athens is usually dated to the archonship of the younger Pesistratos, in 522/521 BC. In ancient Greek religion, the Olympian Gods and the Cults of Twelve Gods were often relatively distinct concepts, while the number was fixed at twelve, there was considerable variation as to which deities were included. However, the twelve as most commonly portrayed in art and poetry were Zeus, Hera, Poseidon, Demeter, Athena, Apollo, Artemis, Ares, Aphrodite, Hephaestus, Hermes and either Hestia, or Dionysus. Hades, known in the Eleusinian tradition as Pluto, was not usually included among the Olympians because his realm was the underworld. Plato connected the Twelve Olympians with the months, and implies that he considered Pluto one of the twelve in proposing that the final month be devoted to him. In Phaedrus, Plato seems to exclude Hestia from the rank of the great gods. At Olympia there were six altars dedicated to six pairs of gods, Zeus and Poseidon, Hera and Athena, Hermes and Apollo, the Charites and Dionysus, Artemis and Alpheus, the historian Herodotus states that Heracles was included as one of the Twelve by some. At Kos, Heracles and Dionysus are added to the Twelve, for Pindar, the Bibliotheca, and Herodorus of Heraclea, Heracles is not one of the Twelve Gods, but the one who established their cult. Lucian includes Heracles and Asclepius as members of the Twelve, without explaining which two had to give way for them, hebe, Helios, Selene, Eos, Eros and Persephone are other important gods and goddesses who are sometimes included in a group of twelve. Eros is often depicted alongside the twelve, especially his mother Aphrodite. Notes ^ Romans also associated Phoebus with Helios and the sun itself, however, ^ According to an alternate version of her birth, Aphrodite was born of Uranus, Zeus grandfather, after Cronus threw his castrated genitals into the sea. This supports the etymology of her name, foam-born, as such, Aphrodite would belong to the same generation as Cronus, Zeus father, and would be Zeus aunt. See the birth of Aphrodite The following gods and goddess are sometimes included as one of the twelve Olympians, the following gods and goddesses were not usually counted as Olympians, although they had close ties to them. Aeolus – King of the winds, keeper of the Anemoi, Alpheus – God of the River Alpheus

4.
Peleus
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In Greek mythology, Peleus was a hero whose myth was already known to the hearers of Homer in the late 8th century BC. Peleus was the son of Aeacus, king of the island of Aegina, and Endeïs and he married the sea-nymph Thetis with whom he fathered Achilles. Peleus and his brother Telamon were friends of Heracles, and served in Heracles expedition against the Amazons, his war against King Laomedon, though there were no further kings in Aegina, the kings of Epirus claimed descent from Peleus in the historic period. Peleus and his brother Telamon killed their half-brother Phocus, perhaps in an accident and certainly in an unthinking moment. In Phthia, Peleus was purified by Eurytion and married Antigone, Eurytions daughter, by whom he had a daughter, Peleus was purified of the murder of Eurytion in Iolcus by Acastus. Astydameia, Acastus wife, fell in love with Peleus but he scorned her, bitter, she sent a messenger to Antigone to tell her that Peleus was to marry Acastus daughter. As a result, Antigone hanged herself, Astydameia then told Acastus that Peleus had tried to rape her. Acastus took Peleus on a trip and hid his sword then abandoned him right before a group of centaurs attacked. Chiron, the centaur, or, according to another source, Hermes, returned Peleus sword with magical powers. He pillaged Iolcus and dismembered Astydameia, then marched his army between the rended limbs, Acastus and Astydamia were dead and the kingdom fell to Jasons son, Thessalus. After Antigones death, Peleus married the sea-nymph Thetis and he was able to win her with the aid of Proteus, who told Peleus how to overcome Thetis ability to change her form. Their wedding feast was attended by many of the Olympian gods, as a wedding present, Poseidon gave Peleus two immortal horses, Balius and Xanthus. During the feast, Eris, in revenge for not being invited, produced the Apple of Discord, the marriage of Peleus and Thetis produced seven sons, six of whom died in infancy. The only surviving son was Achilles, Thetis attempted to render her son Achilles invulnerable. In the well-known version, she dipped him in the River Styx, holding him by one heel, which remained vulnerable. In an early and less popular version of the story, Thetis anointed the boy in ambrosia and she was interrupted by Peleus and she abandoned both father and son in a rage, leaving his heel vulnerable. Later on in life, Achilles is killed by Paris when he is shot in his vulnerable spot and this is where the term Achilles heel is derived from. Peleus gave Achilles to the centaur Chiron, to raise on Mt. Pelion, in the Iliad, Achilles uses Peleus immortal horses and also wields his fathers spear

5.
Deity
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A deity is a concept conceived in diverse ways in various cultures, typically as a natural or supernatural being considered divine or sacred. A male deity is a god, while a female deity is a goddess, the Oxford reference defines deity as a god or goddess, or anything revered as divine. Various cultures have conceptualized a deity differently than a monotheistic God, a plain deity need not be omnipotent, omnipresent, omniscient, omnibenevolent, or eternal, however an almighty monotheistic God generally does have these attributes. Monotheistic religions typically refer to God in masculine terms, while other religions refer to their deities in a variety of ways – masculine, feminine, androgynous, some Avestan and Vedic deities were viewed as ethical concepts. In Indian religions, deities have been envisioned as manifesting within the temple of every living beings body, as sensory organs, but in Indian religions, all deities are also subject to death when their merit runs out. The English language word deity derives from Old French deité, the Latin deitatem or divine nature, deus is related through a common Proto-Indo-European language origin to *deiwos. Deva is masculine, and the feminine equivalent is devi. Etymologically, the cognates of Devi are Latin dea and Greek thea, in Old Persian, daiva- means demon, evil god, while in Sanskrit it means the opposite, referring to the heavenly, divine, terrestrial things of high excellence, exalted, shining ones. The closely linked term god refers to supreme being, deity, which states Douglas Harper, is derived from Proto-Germanic *guthan, from PIE *ghut-, guth in the Irish language means voice. The term *ghut- is also the source of Old Church Slavonic zovo, Sanskrit huta-, from the root *gheu- An alternate etymology for the term god traces it to the PIE root *ghu-to-, the term *gheu- is also the source of the Greek khein to pour. Originally the German root was a noun, but the gender of the monotheistic God shifted to masculine under the influence of Christianity. In contrast, all ancient Indo-European cultures and mythologies recognized both masculine and feminine deities, the term deity often connotes the concept of sacred or divine, as a god or goddess, in a polytheistic religion. However, there is no accepted consensus concept of deity across religions and cultures. Huw Owen states that the deity or god or its equivalent in other languages has a bewildering range of meanings. Some engravings or sketches show animals, hunters or rituals, the Venus of Willendorf, a female figurine found in Europe and dated to about 25,000 BCE has been interpreted as an exemplar of a prehistoric divine feminine. In Buddhist mythology, devas are beings inhabiting certain happily placed worlds of Buddhist cosmology and these beings are mortal and numerous. It is also common for iṣṭadevatās to be called deities, although the nature of Yidams is distinct from what is meant by the term. Buddhism does not believe in a creator deity, however, deities are an essential part of Buddhist cosmology, rebirth and Saṃsāra doctrines

6.
Zeus
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Zeus /ˈzjuːs/ is the sky and thunder god in ancient Greek religion, who ruled as king of the gods of Mount Olympus. His name is cognate with the first element of his Roman equivalent Jupiter and his mythologies and powers are similar, though not identical, to those of the Indo-European deities such as Indra, Jupiter, Perun, Thor, and Odin. Zeus is the child of Cronus and Rhea, the youngest of his siblings to be born, in most traditions, he is married to Hera, by whom he is usually said to have fathered Ares, Hebe, and Hephaestus. At the oracle of Dodona, his consort was said to be Dione, Zeus was also infamous for his erotic escapades. These resulted in many godly and heroic offspring, including Athena, Apollo, Artemis, Hermes, Persephone, Dionysus, Perseus, Heracles, Helen of Troy, Minos, and the Muses. He was equated with many foreign weather gods, permitting Pausanias to observe That Zeus is king in heaven is a common to all men. His symbols are the thunderbolt, eagle, bull, and oak, in addition to his Indo-European inheritance, the classical cloud-gatherer also derives certain iconographic traits from the cultures of the Ancient Near East, such as the scepter. Zeus is frequently depicted by Greek artists in one of two poses, standing, striding forward with a thunderbolt leveled in his right hand. The gods name in the nominative is Ζεύς Zeús and it is inflected as follows, vocative, Ζεῦ Zeû, accusative, Δία Día, genitive, Διός Diós, dative, Διί Dií. Diogenes Laertius quotes Pherecydes of Syros as spelling the name, Ζάς, Zeus is the Greek continuation of *Di̯ēus, the name of the Proto-Indo-European god of the daytime sky, also called *Dyeus ph2tēr. The god is known under this name in the Rigveda, Latin, Zeus is the only deity in the Olympic pantheon whose name has such a transparent Indo-European etymology. The earliest attested forms of the name are the Mycenaean Greek

7.
Thetis
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Thetis, is encountered in Greek mythology mostly as a sea nymph or known as the goddess of water, one of the 50 Nereids, daughters of the ancient sea god Nereus. When described as a Nereid in Classical myths, Thetis was the daughter of Nereus and Doris, often she seems to lead the Nereids as they attend to her tasks. Sometimes she also is identified with Metis, some sources argue that she was one of the earliest of deities worshipped in Archaic Greece, the oral traditions and records of which are lost. Only one written record, a fragment, exists attesting to her worship, worship of Thetis as the goddess is documented to have persisted in some regions by historical writers such as Pausanias. In the Trojan War cycle of myth, the wedding of Thetis, the pre-modern etymology of her name, from tithemi, to set up, establish, suggests a perception among Classical Greeks of an early political role. Walter Burkert considers her name a transformed doublet of Tethys and you, goddess, went and saved him from that indignity. You quickly summoned to high Olympus the monster of the hundred arms whom the gods call Briareus, but mankind Aegaeon and he squatted by the Son of Cronos with such a show of force that the blessed gods slunk off in terror, leaving Zeus free —E. V. M. Willcock, have understood the episode as an ad hoc invention of Homers to support Achilles request that his mother intervene with Zeus, thus, she is revealed as a figure of cosmic capacity, quite capable of unsettling the divine order. These accounts associate Thetis with a divine past—uninvolved with human events—with a level of divine invulnerability extraordinary by Olympian standards. In order to ensure a mortal father for her offspring, Zeus and his brother Poseidon made arrangements for her to marry a human, Peleus, son of Aeacus. Proteus, an early sea-god, advised Peleus to find the sea nymph when she was asleep and she did shift shapes, becoming flame, water, a raging lioness, and a serpent. Subdued, she consented to marry him. Thetis is the mother of Achilles by Peleus, who became king of the Myrmidons, apollo played the lyre and the Muses sang, Pindar claimed. At the wedding Chiron gave Peleus an ashen spear that had been polished by Athene and had a blade forged by Hephaestus, Poseidon gave him the immortal horses, Balius and Xanthus. Eris, the goddess of discord, had not been invited and she threw, in spite, a golden apple into the midst of the goddesses that was to be awarded only to the fairest. In most interpretations, the award was made during the Judgement of Paris, in the later classical myths Thetis worked her magic on the baby Achilles by night, burning away his mortality in the hall fire and anointing the child with ambrosia during the day, Apollonius tells. When Peleus caught her searing the baby, he let out a cry, in a variant of the myth, Thetis tried to make Achilles invulnerable by dipping him in the waters of the Styx. However, the heel by which she held him was not touched by the Styxs waters, in the story of Achilles in the Trojan War in the Iliad, Homer does not mention this weakness of Achilles heel

8.
Achilles
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In Greek mythology, Achilles was a Greek hero of the Trojan War and the central character and greatest warrior of Homers Iliad. His mother was the immortal nymph Thetis, and his father, Achilles’ most notable feat during the Trojan War was the slaying of the Trojan hero Hector outside the gates of Troy. Although the death of Achilles is not presented in the Iliad, other sources concur that he was killed near the end of the Trojan War by Paris, later legends state that Achilles was invulnerable in all of his body except for his heel. Alluding to these legends, the term Achilles heel has come to mean a point of weakness, Achilles name can be analyzed as a combination of ἄχος grief and λαός a people, tribe, nation. In other words, Achilles is an embodiment of the grief of the people, Achilles role as the hero of grief forms an ironic juxtaposition with the conventional view of Achilles as the hero of κλέος kleos. Laos has been construed by Gregory Nagy, following Leonard Palmer, to mean a corps of soldiers, a muster. With this derivation, the name would have a meaning in the poem, when the hero is functioning rightly, his men bring grief to the enemy. The poem is in part about the misdirection of anger on the part of leadership, R. S. P. Beekes has suggested a Pre-Greek origin of the name. The name Achilleus was a common and attested name among the Greeks soon after the 7th century BC. It was also turned into the female form Ἀχιλλεία attested in Attica in the 4th century BC and, in the form Achillia, Achilles was the son of the Nereid Thetis and Peleus, the king of the Myrmidons. Zeus and Poseidon had been rivals for the hand of Thetis until Prometheus, for this reason, the two gods withdrew their pursuit, and had her wed Peleus. Thetis, although a daughter of the sea-god Nereus, was brought up by Hera. According to the Achilleid, written by Statius in the 1st century AD, and to no surviving previous sources, however, he was left vulnerable at the part of the body by which she held him, his heel. It is not clear if this version of events was known earlier, in another version of this story, Thetis anointed the boy in ambrosia and put him on top of a fire, to burn away the mortal parts of his body. She was interrupted by Peleus and abandoned both father and son in a rage, however, none of the sources before Statius makes any reference to this general invulnerability. To the contrary, in the Iliad Homer mentions Achilles being wounded, in Book 21 the Paeonian hero Asteropaeus, son of Pelagon and he cast two spears at once, one grazed Achilles elbow, drawing a spurt of blood. Peleus entrusted Achilles to Chiron the Centaur, on Mt. Pelion, Achilles consuming rage is at times wavering, but at other times he cannot be cooled. Thetis foretold that her sons fate was either to gain glory and die young, or to live a long, Achilles chose the former, and decided to take part in the Trojan war

9.
Titanomachy
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In Greek mythology, the Titanomachy was a ten-year series of battles fought in Thessaly, consisting of most of the Titans fighting against the Olympians and their allies. This event is known as the War of the Titans, Battle of the Titans, Battle of the Gods. The war was fought to decide which generation of gods would have domain over the Universe, greeks of the Classical Age knew of several poems about the war between the gods and many of the Titans. The dominant one, and the one that has survived, is the Theogony attributed to Hesiod. A lost epic, Titanomachia, attributed to the blind Thracian bard Thamyris, the Titans also played a prominent role in the poems attributed to Orpheus. Although only scraps of the Orphic narratives survive, they show interesting differences from the Hesiodic tradition, the stage for this important battle was set after the youngest Titan, Cronus, overthrew his own father, Uranus, with the help of his mother, Gaia. Uranus drew the enmity of Gaia when he imprisoned her children the Hecatonchires and Cyclopes in Tartarus, Gaia created a great sickle and gathered together Cronus and his brothers to convince them to castrate Uranus. Only Cronus was willing to do the deed, so Gaia gave him the sickle, when Uranus met with Gaia, Cronus attacked Uranus, and, with the sickle, cut off his genitals, casting them into the sea. In doing so, he became the King of the Titans, but Uranus made a prophecy that Cronuss own children would rebel against his rule, just as Cronus had rebelled against his own father. Uranus blood that had spilled upon the earth, gave rise to the Gigantes, Erinyes, from his semen or blood of his cut genitalia, Aphrodite arose from the sea. Cronus took his fathers throne after dispatching Uranus and he then secured his power by re-imprisoning his siblings the Hecatonchires and Cyclopes in Tartarus. Cronus, paranoid and fearing the end of his rule, now turned into the king his father Uranus had been. Rhea, however, managed to hide her youngest child Zeus, Rhea brought Zeus to a cave in Crete, where he was raised by Amalthea. Upon reaching adulthood, he masqueraded as Cronus cupbearer, once Zeus had been established as a servant of Cronus, Metis gave him a mixture of mustard and wine which would cause Cronus to vomit up his swallowed children. After freeing his siblings, Zeus led them in rebellion against the Titans, Zeus then waged a war against his father with his disgorged brothers and sisters as allies, Hestia, Demeter, Hera, Hades, and Poseidon. Zeus released the Hecatonchires and the Cyclopes from the earth and they allied with him as well, the Hecatonchires hurled stones, and the Cyclopes forged for Zeus his iconic thunder and lightning. Fighting on the other side allied with Cronus were the other Titans with the important exception of Themis, Atlas was an important leader on the side of Cronus. The war lasted ten years, but eventually Zeus and the other Olympians won, the Titans were imprisoned in Tartarus, Atlas was given the special punishment of holding up the sky

10.
Tartarus
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In Greek mythology, Tartarus is the deep abyss that is used as a dungeon of torment and suffering for the wicked and as the prison for the Titans. Tartarus is the place where, according to Plato in Gorgias, souls were judged after death, like other primal entities, Tartarus was also considered to be a primordial force or deity. In Greek mythology, Tartarus is both a deity and a place in the underworld, in ancient Orphic sources and in the mystery schools, Tartarus is also the unbounded first-existing entity from which the Light and the cosmos are born. In the Greek poet Hesiods Theogony, c.700 BC, Tartarus was the third of the deities, following after Chaos and Gaia, and preceding Eros. According to Hyginus, Tartarus was the offspring of Aether and Gaia, as for the place, Hesiod asserts that a bronze anvil falling from heaven would fall nine days before it reached the earth. The anvil would take nine days to fall from earth to Tartarus. In the Iliad, Zeus asserts that Tartarus is as far beneath Hades as heaven is above earth, while according to Greek mythology the realm of Hades is the place of the dead, Tartarus also has a number of inhabitants. When Cronus came to power as the King of the Titans, he imprisoned the one-eyed Cyclopes, Zeus killed Campe and released these imprisoned giants to aid in his conflict with the Titans. The gods of Olympus eventually triumphed, kronos and many of the other Titans were banished to Tartarus, though Prometheus, Epimetheus, Metis and most of the female Titans were spared. Another Titan, Atlas, was sentenced to hold the sky on his shoulders to prevent it from resuming its primordial embrace with the Earth, other gods could be sentenced to Tartarus as well. Apollo is an example, although Zeus freed him. The Hecatonchires became guards of Tartarus prisoners, later, when Zeus overcame the monster Typhon, he threw him into wide Tartarus. Originally, Tartarus was used only to confine dangers to the gods of Olympus, in later mythologies, Tartarus became the place where the punishment fits the crime. But regardless of the impropriety of Zeus frequent conquests, Sisyphus overstepped his bounds by considering himself a peer of the gods who could report their indiscretions. When Zeus ordered Thanatos to chain up Sisyphus in Tartarus, Sisyphus tricked Thanatos by asking him how the chains worked and ended up chaining Thanatos and this caused Ares to free Thanatos and turn Sisyphus over to him. Sometime later, Sisyphus had Persephone send him back to the surface to scold his wife for not burying him properly, Sisyphus was forcefully dragged back to Tartarus by Hermes when he refused to go back to the Underworld after that. In Tartarus, Sisyphus was forced to roll a boulder up a mountainside which when he almost reached the crest, rolled away from Sisyphus. King Tantalus also ended up in Tartarus after he cut up his son Pelops, boiled him and he also stole the ambrosia from the Gods and told his people its secrets

11.
Titan (mythology)
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In Greek mythology, the Titans and Titanesses were members of the second generation of divine beings, descending from the primordial deities and preceding the Olympian deities. Based on Mount Othrys, the Titans most famously included the first twelve children of the primordial Gaia and they were giant deities of incredible strength, who ruled during the legendary Golden Age, and also comprised the first pantheon of Greek deities. The first twelve Titans comprised the females Mnemosyne, Tethys, Theia, Phoebe, Rhea, and Themis and the males Oceanus, Hyperion, Coeus, Cronus, Crius, like Cronus overthrowing his father Uranus, the Titans were overthrown by Cronus children, in the Titanomachy. The Greeks may have borrowed this mytheme from the Ancient Near East, Greeks of the classical age knew of several poems about the war between the Olympians and Titans. The dominant one, and the one that has survived, was in the Theogony attributed to Hesiod. A lost epic, Titanomachia was mentioned in passing in an essay On Music that was attributed to Plutarch. The Titans also played a prominent role in the poems attributed to Orpheus, although only scraps of the Orphic narratives survive, they show interesting differences with the Hesiodic tradition. Sometimes the elders are supplanted, and sometimes the rebels lose and are either cast out of power entirely or incorporated into the pantheon, the Titanomachy lasted for ten years. The Titans were imprisoned in Tartarus after the war had ended, Tartarus is the deepest spot known in the Underworld, where the most evil beings would be cast into to be tortured for all eternity. Hesiod does not have the last word on the Titans, surviving fragments of poetry ascribed to Orpheus preserve some variations on the myth. In such text, Zeus does not simply set upon his father violently, instead, Rhea spreads out a banquet for Cronus so that he becomes drunk upon fermented honey. Rather than being consigned to Tartarus, Cronus is dragged—still drunk—to the cave of Nyx, another myth concerning the Titans that is not in Hesiod revolves around Dionysus. At some point in his reign, Zeus decides to give up the throne in favor of the infant Dionysus, who like the infant Zeus, is guarded by the Kouretes. The Titans decide to slay the child and claim the throne for themselves, they paint their faces white with gypsum, distract Dionysus with toys, then him and boil. Zeus, enraged, slays the Titans with his thunderbolt, Athena preserves the heart in a gypsum doll and this story is told by the poets Callimachus and Nonnus, who call this Dionysus Zagreus, and in a number of Orphic texts, which do not. Pindar, Plato, and Oppian refer offhandedly to the Titanic nature of humans, according to them, the body is the titanic part, while soul is the divine part of humans. Other early writers imply that humanity was born out of the malevolent blood shed by the Titans in their war against Zeus, Martin Litchfield West also asserts this in relation to shamanistic initiatory rites of early Greek religious practices. Beekes connects the word with τιτώ, burket, Walter, The Orientalizing Revolution, Near Eastern Influence on Greek Culture in the Early Archaic Age, Harvard University Press,1995